The concept of God in the RigVeda is not of a placid figure who sends commandments and orders a dictatorial regime on the planet. The RigVeda talks of gods who represent the many shades of human thought and emotions. They are the personification of the inner faculties within consciousness. The thought of God arouses feelings within us in congruence to our innermost alignments. On the other hand people who do not understand God or do not bother about the concept of God think of idols and images as superstition, fetishes, as emblems of crude sacrifices. They are unaware of the Truth behind gods. They are unable to see original life within gods, as the magical faces of the One Cosmic being. This is their irony.
It should be well understood that there is nothing rigidly defined about the ancient gods within Sanatana Dharma. They are not placid images where each god is distinct with nothing to do with the “other” god. The term that should be associated with gods, that represent the inner dimensions of human consciousness and the aggregate whole of the same known as the one “God”, is the term “Divine”. Each god represents God, the ultimate one in some sense, the aspect of the “Divine” in one form or the other. The names that represent the 33 grades of the gods within the Dharma are but the different dimensions of the One Divine. In that sense each god is that One God and vice-versa. There is absolutely no difference between a singular aspect of God and God as the one which is the roll up of all gods aggregated. The gods flow in and out of each other and from the One Divine in its various powers and as the many principles of Truth. Behind each usage of the term God is the sense of unity and universality of that One Divine, its infinite power of manifestation, each of which reflects the being of the totality.
The unity of God contains within itself unity, duality and multiplicity all at the same time, supplementing each other. God is a unity who contains within Himself, without the slightest contradiction, an unlimited creative diversity. This unity does not exclude anything whatsoever. In the ancient thought about gods, especially in the RigVeda, monism, monotheism, polytheism all exist together in mutual harmony. They do not include the artificial contortions that the mind creates; it does not include the mind with its humongous limitations, but the fact of life and existence, which is a unity, which the mind can never measure or comprehend, define or exhaust. This comprehensive nature of the gods we find in the RigVeda.
The diversity of the ancient gods is not according to a real multiplicity or polytheism, but according to a universal creative vision that sees one in all and all in one, that consummately comprehends unity in multiplicity and multiplicity in unity, the harmony and integration of all views and ideas in the multidimensional being of consciousness. This realization, cannot be a product of the mind, not in its domain, but is a synthetic intuitive perception beyond all dichotomies of the limited intellect, and of course, not of a primitive imaginative process running beneath it. The gods are an organic comprehension, of an exceptional perceptive ability to be able to “see” without the distortions of the mind and intellect, as the beings behind the true glory of life that is in front of us and also a life that lies way beyond the limited abilities of perception, of our mundane senses. The gods, are the source of the impressions that leave their marks on our minds, which in itself, is extremely limited in its ability to perceive them and yet it carries with it the powers and principles of the Divine nature and helps us function within the domain of the limited senses. The gods are the lightning that requires no system but moves with spontaneity, all-illuminating and ever unfolding, as life progresses.